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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57963	Christ dying and drawing sinners to himself, or, A survey of our Saviour in his soule-suffering, his lovelynesse in his death, and the efficacie thereof in which some cases of soule-trouble in weeke beleevers ... are opened ... delivered in sermons on the Evangel according to S. John Chap. XII, vers. 27, 28, 29, 30, 31, 32, 33 ... / by Samuel Rutherford.	Rutherford, Samuel, 1600?-1661.	1647 (1647)	Wing R2373; ESTC R28117	628,133	674

light A 3. Error there is in the state of the question that never a Protestant Divine Arminians and Socinians I disclame as no Protestants made either Sanctification a cause of Justification but an effect nor common Sanctification that goeth before Justification and union with Christ voide of all feeling of our need of Christ an evident signe of Justification If Master Cornewell dreame that we thus heighten preparations before conversion as he seemes in his Arguments against gratious conditions in the soule before faith he knowes not our mind and as other Antinomians doe refutes he knowes not what And 4. We had never a question with Antinomians touching the first assurance of justification such as is proper to the light of faith Hee might have spared all his Arguments to prove that we are first assured of our justification by faith not by good workes For wee grant the arguments of one sort of assurance which is proper to Faith and they prove nothing against another sort of assurance by signes and effects which is also Divine To Antinomians 1. to be justified by Faith 2. and to come to the sense and knowledge of justification which either was from eternitie as some say or when Christ dyed on the Crosse as others or when we first take life in the wombe as a third sort dreame And 3. to be assured of our justification are all one And so to be justified by faith should be to bee justified by workes which they in their conscience know we are as farre against as any men But they should remember that the peace and comfort that the Saints extract out of their holy walking is a farre other peace then that peace which is the naturall issue of justification of which Paul saith Rom. 5.1 Being therefore justified by faith we have peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God through Jesus Christ our Lord and the peace that issueth from our holy walking or at least if they bee the same peace it comes not one and the same way For 1. Peace which is the fruit of justification is a peace in the court of God as the peace that a broken man hath in the court of justice when he knoweth his Surety hath payed the debts he dare looke Justice in the face without any warre having assurance that warre is removed and enmity with God cried downe and all sinnes are freely pardoned the peace that issues from our holy walking is in the court of conscience and sense of sincerity and straightnesse of walking and is grounded on holy walking as on a secondary helpe and if there were not some confidence that the sinfulnesse of these works are freely pardoned there should be little peace at all 2. The former peace is immediatly from pardon that is the true cause of peace the latter from signes which dwell as neighbours with pardon and is onely peace as it hath a necessary relation to pardon and is resolved in some promise of God and not as it is a worke of our owne as hungering for Christ as it s not the ground of pardon so it s not the ground of peace that issueth from pardon yet it is the ground of a comfortable word of promise Blessed are they that hunger and thirst for Righteousnesse for they shall be satisfied And the like I say of assurance comfort joy that result from holy walking and from justifying faith we never placed good works in so eminent a place as to ascribe these same effects to them and to faith in Christ. Then Master Cornewell loseth his labour to prove that God doth not first declare and pronounce us righteous upon sight and evidence of our sanctification which is a righteousnesse of our owne For to pronounce us righteous is to justifie us and doth Master Cornewell know any Protestant Divines who teach that God either first or last doth justifie us for our inherent Sanctification Then Mr. Cornwell does confound evidence and assurance of justification as if they were both one For many Saints have assurance of justification so far as they are assuredly justified doubt much of their estate through want of evidence as many beleeve and many times doubt whether they beleeve or no. Therefore the Argument to prove Abrahams assurance of justification Rom. 4. cannot conclude that Abraham had not divine evidence and assurance that hee was justified by his holy walking as by signes and fruits of faith The assurance of Christ's righteousnesse is a direct act of faith apprehending imputed righteousnesse the evidence of our justification we now speak of is the reflect light not by which wee are justified but by which we know that we are justified and the Argument that proves the one cannot prove the other Object 3. If the promise be made sure of God unto faith of grace then it is not first made sure of faith unto works But the promise is made sure of God to faith out of grace Rom. 4.5 to him that worketh not but beleeveth The opposition between grace and works Rom. 11.6 Rom. 4.4 is not onely between grace and the merits of works but between grace and the debt due to works Now to him that worketh is the reward not reckoned of grace but of debt Rom. 4.4 Right of promise maketh a worke to be of debt not of grace Answ. The promise is made of righteousnesse and free justification by the grace of Christ by the promise that is by the promised seed Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his owne soule by which hee knowes in himselfe hee is justified This Disputer knowes not what hee sayes hee proves we have no promise to be justified by works nor any assurance thereof from working that is not the question now but hee should prove that wee cannot know and make evident to our owne soules that wee are assuredly justified and that wee beleeve when we bring forth the fruits of faith There is one cause why there is life in this tree and another cause why all that passe by and the tree it selfe if wee suppose it to be capable of reason as man is doth know it hath life and sweet sap this latter is knowne to the tree and to others by bringing forth good fruit As if there may not be sundry causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the being of a thing and to know the being of a thing Bringing forth fruit is not the cause of the life of the tree good works are not the cause of our justification but we know well the tree hath life when wee see it brings forth fruit as wee know we are justified and in Christ when we walke after the Spirit and not after the flesh The whole Argument is of a direct assurance called certitudo entis or of the object The Question is touching reflect certainty how persons may be sure in their own conscience called certitudo

doth not suffer but is rather enlarged by exhalation Yet is there great halting in these comparisons because though the soule cannot be sick when the body is distempered for there is nothing of the Elementary nature nor any contemperation of Physicall humours in it because of a more sublime and pure constitution yet there is such alliance and intire society between the soule and the body that the soule through concomitancie and sympathy does suffer as the In-dweller is put to the worse if the house be rainy and dropping The soule findeth smoke and leakings of paine in that it s pinned in a lodging of sick clay and so put to wish an hole in the wall or to escape out at doore or window as often our spirits are over-swayed so with distaste of life because of the foure accidents that doe convey it that they think the gaine of life not so sweet as it can quit the cost But the blessed God-head united to the Man-hood cannot so much as for companies cause be sick pained or suffer nor can the God-head be weary of an union with a troubled soule Wee conceive in the grave and death that glorious f●llowship was never dissolved Secondly Many things may suffer by invasion of contraries as shoot an arrow against a wall of brasse some impression may remaine in the wall to witnesse the violence that has been there and wee know that They shall fight against thee but they shall not prevaile But the blessed God-head in Christ is uncapable of an arrow or of repercussion there is no action against God hee is here not so much as a coast a bank or bulwurke capable of receiving one spitting or drop of a sea-wave onely the Man Christ the Rose of heaven had in his bosome at his root a fountaine Oh how deep and refreshing that kept the Flower greene under death and the grave when it was plucked up it was faire vigorous green before the sunne and thus plucked up and above earth blossomed faire Thirdly Not onely the influence and effects of the glorious God-head did water the Flower and keep strength in Christ so I think God can keep a damned man in the doubled torments of everlasting wrath with strength of grace courage faith the love of Christ for ever as hee could not be overcome by hell and devils but there was the fulnesse personall of the God-head that immediatly sustained the Man Christ it was not a delegated comfort nor sent help nor a message of created love nor a borrowed flowing of a sea of sweetnesse of consolation but God in proper person infinite subsistence the personality of the Sonne of God bottomed all his sufferings the Man-hood was imped and stocked in the subsistence of the tree of life It s true God is a present help to his Saints in trouble but his helping is in his operation and working but hee is not personally united to the soule It s abominable that some Famulists teach that as Christ was once made flesh so hee is now first made flesh in us ere wee be carried to perfection Because not any Saint on earth can be so united personally to God as the Son of Man for hee being made of a woman of the seed of David the Son of Man hee and not any but hee is the eternall Son of God God blessed for ever The Child born to us is the mighty God the Father of age the Prince of peace Isai. 9.6 Rom. 9.5 Gal. 4.4 There is a wide difference between him the second Adam and all men even the first Adam in his perfection 1 Cor. 15.47 If Christ suffered without dissolving of the union God keeping the tent of clay and taking it to heaven with him in a personall union then God can in the lowest desertion dwell in his Saints We complaine in our soule-trouble of Christs departure from us but hee is not gone our sense is not our Bible nor a good rule there is an errour in this Compasse The third Particular was the Cause What cause was there Papists say there was no reason of Christs soule-suffering except for sympathy with the body Wee beleeve that Christ becoming Surety for us not his body onely but his soule especially came under that necessity that his soule was in our soules stead and so what was due to our soules for ever our Surety of justice behoved to suffer the same Isai. 53.10 Hee made his soule an offering for sinne Sure for our sin Nor must wee restrict the soule to the body and temporary life seeing hee expresseth it in his owne language And now is my soule troubled Secondly There was no reason of Christs bodily sufferings when in the garden hee did sweat bloud for us nor had any man at that time laid hands on him and all that agonie hee was in came from his soule onely Thirdly Nor can it be more inconsistent with his blessed person being God and Man and the Sonne of God that hee suffered in his soule the wrath of God for our sinnes then that his soule was troubled and exceeding sorrowfull heavie to the deaths in an agonie and that hee complained My God my God why hast thou forsaken me And the cause of this soule-trouble was for sinners this was Surety-suffering The choicest and most stately piece that ever God created and dearest to God being the Second to God-man was the Princely soule of Christ it was a Kings soule yet death by reason of sinne passeth upon it and not a common death but that which is the marrow of death the first-borne and the strongest of deaths the wrath of God the innocent paine of hell voyd of despaire and hatred of God If I had any hell on me I should chuse an innocent hell like Christs Better suffer ill a thousand times than sinne Suffering is rather to be chosen than sinne It was pain and nothing but paine Damned men and reprobate devils are not capable of a godly and innocent hell they cannot chuse to suffer hell and not spit on faire and spotlesse Justice because Christs bloud was to wash away sin hee could not both fully pay and contract debt also But if it be so that death finding so precious a Surety as Christs Princely and sinlesse soule did make him obey the law of the Land ere hee escaped out of that Land what wonder that wee die who are born in the Land of death No creature but it travelleth in paine with death in its bosome or an inclination to Mother-Nothing whence it came God onely goeth between the mightiest Angel in heaven and Nothing All things under the Moone must be sick of vanity and death when the Heire of all things coming in amongst dying creatures out of dispensation by Law must dye If the Lords soule and the soule of such a Lord dye and suffer wrath then let the faire face of the world the heavens look like the face of an old man full of trembling white haires

and mis father it is no darkening of Christ and free Grace 1 Cor. 15.9 10. Asser. 9. There is a great difficultie yea an impossibility when the Lord hides himselfe and goeth behind the Mountaine to command the flowing and emanations of Free grace 1. Because desertion were not desertion if it were under the dominion of our Free-will For desertion as a punishment of sinne cannot be in the free-will of him that is punished every punishment as such is contrary to the will of the punished and desertion as an act of free dispensation for triall must be a worke of omnipotent dominion 2. As in workes of nature and art so is it heere that God may be seene in both doth not men sweat till sow much and the sun and summer and clouds warme dewes and raines smile upon cornes and meddowes yet God steppeth in betweene the mouth of the Husbandman and the sickle and blasteth all and the Lord takes away the physme stay and staffe of corne and grasse and there is bread enough and yet famine and starving for hunger Doe not some rise early and goe late to bed eat the bread of sorrow yet the armed souldier of God extreme poverty breaketh in upon the house Doe not watch-men wake all the night yet the City is surprised and taken in the dawning because the Lord keepeth not th● City The Lord doth all this to shew that hee is the supreme and absolute Lord of all second causes Why but hee hath as eminent and independent a Lordship in the acts of his free departure and returns in the sense of his love Hath not the King of Saints a withdrawing roome and an hiding place Is not his presence and manifestations his owne The deserted soule prayeth cryeth weepeth the Pastor speaketh with the tongue of the learned the Christian friend argueth exhorteth experience and the dayes of old come to mind the promises convince and speake home to the soule the poore man remembreth God and hee is troubled the Church and many Churches pray Christians weep and pray yet Christ is still absent the man cannot have from all these one halfe smile from Christ's face the vision will not speak one word of joy All these can no more command a raging sea and stormy winds to be still and create calmnesse in the soule then a child is able to wheele about the third heavens in a course contrary to its naturall motion Omnipotency is in this departure God himselfe is in the dispensation and absolute freedom of an independent dominion acteth in the Lord 's covering of himselfe with a cloud and putteth an iron crosse-barre on the doore of his pavilion and can you stirre Omnipotency and remove it Think you praying can charme and break independent dominion working to shew it selfe as a dominion 3. The sense of Christ which is wanting in desertion cannot be enforced by perswasion no more then you can by words perswade the deafe to heare Oratory cannot make the taste feele the sweetnesse of honey There is a light that cometh from heaven above the sunne and moone yea above the Gospel and is not extracted or educed out of the potency of either the soule nay nor of the Gospel I conceive that bringeth forth in act the white stone and the new name and as nature and instincts naturall performe their naturall duties without any oratory so as perswasion cannot make the fire to burne nor the sunne to shine nor the bird to build its nest nor the lambe to know its mother nature doth all these So neither doth the perswasion of Paul preaching the Gospel Act. 26.28 Act. 16.14 the same thing and every way the same worke that the Lord doth in perswading Japhet to dwell in the tents of Shem Gen. 9.27 I could easily admit that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving or in actuall enlightening and the actuall witnesse-light by which Christ shineth in the heart for producing actuall assurance though in the same moment and order of time not of nature wee be also agents Asser. 10. Though meanes must not be neglected as praying and waiting on the watch-tower for the breathings of renewed assurance yet as touching the time manner way and measure of the God's absolute dominion is more to be respected here then all the stirrings and motions of the under wheels of prayer preaching conference Asser. 11. The soule should be argued with and convinced thus Why will you not give Christ your good leave to tutor and guide you to heaven He hath carried a world of Saints over the same seas you are now in and Christ payed the fare of the ship himselfe not one of them are found dead on the shore they were all as black and sun-burnt as you are but they are now a faire and beautifull company without spot before the throne and clothed in white they are now on the sunny side of the river in the good Land where glory groweth farre above sighing and jealousie You are guilty of the breach of the Priviledge of Christ 1. Hee is a free Prince and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse in the measuring out either worke or wages grace or glory Mat. 20.13 Friend I doe thee no wrong mine owne is mine owne Object O but hee is sparing in his grace his love-visits are thin sowen as straw-berries in the rock Answ. I answer for him 1. The quantity of grace is a branch of his freedome 2. Why doe you not complaine of your sparing improving of two talents rather then of his niggard giving of one only Hee cannot sin against his liberty in his measuring out of grace you cannot but sin in receiving Never man except the man Christ durst since the creation the holiest I will not except face an account with God for Evangelick receipts Christ to this day is behind with Moses David Isaiah Jeremiah Job Peter John Paul and all the Saints in the using of grace they were below grace and Christ was necessitate to write in the close of their counts with a pen of grace and ink of his bloud Friend you owe me this but I forgive you They flew all up to heaven with millions of arrear●s more then ever they wrought for As some godly rich man may say This poore man was addebted to me thousands now hee is dead in my debt I forgive him his grave is his acquittance I have done with it Christ upbraids not you with old debts that would sink you why cast yee up in his teeth his free gifts 3. Think it mercy hee made you not a gray-stone but a beleeving Saint And there is no imaginable compari●on between his free gifts and your bad deserving 2. The way of his going and coming should not be quarrelled The Lord walketh here in a liberty of dispensation a summer-sunne is heritage to no Land It was not a bloud of a

fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And J●remiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templ● th●t stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrow●ess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlan● the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and fa●nesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and we●ping Land here is repentance sorrow for sin morti●ication True but teares that wash those lovely feet that were pi●rced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and bor●er of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly

wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall cause of all as shapeth a particular being to things actions and every creature as their determinate being must be from him If the being of the actions of free will rather then their not-being be from free will not from God but in a generall universall or disjunctive influence that is in such a way as whatever God decreed from eternity touching Peters acts of willing or nilling embracing or repudiating Christ or what way soever the Lord shape and mould his influence and concurrence in time either the one or the other may fall out and Peter may embrace Christ or not embrace him and so may Judas and all Men and Angels then shall I say The Kings heart and his nilling and willing is in the hand of his owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving are in the hands of Angels and Men the creature shall be both Potter and clay The great Lord and former of all things and the vessel for Gods conditionall decree his collaterall and universall his disjunctive and dependent influence hath no force to cast the scale of free will to willing and so to salvation election inscription in the book of life more then to nilling damnation and blotting out or not-inrolling in the book of life but is indifferent to either is determined and bowed by the free will of man to which of the two shall seeme good to lord will and the Lord cannot turne the heart whither soever hee will Which close sets up fortune independent and absolute contingency and a supremacy and principality of working every effect and event on both sides of the sun and above the sun in order of nature by the creature before and without the efficiency of the cause of causes and the intention or counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires of heaven and earth without the King of ages 1. I cannot make prayers to the Lord to determine my will to his obedience not to lead me into temptation 2. I cannot thank his free grace for either 3. I cannot intrust God with working in me to will and to doe Nor 4. comfort my selfe in the Lord 5. Nor be patiently submissive to God under all my calamities that befall me by the hand of men devils or creatures Why The Lord can doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved to be a heathen and pray that God would change his brother Esau's heart and Esther and her maids pray that God would grant her favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied of all those that carried them captives Psal. 106.46 The Lord turned the hearts of the Egyptians to hate his people Psal. 105.25 Warre and peace are from the free wills of men as second causes yet the Lord saith according to his absolute dominion Isai. 45.7 I forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee that is in the land of Assyria and they shall come and shall rest all of them in the desolate valleys Isai. 10.6 I will send the Assyrian against an hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 ● 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne in your arbitrary and free election yea and with delight and joy which is

love to all and every man nor gives he faith and salvation to all and every man yea the known and beleeved love of God in sending his Son to die for us is proper to the beleever 1 Ioh. 4.16.9 10. We have known and beleeved the love God hath to us God is love and he that dwelleth in love its a noble Princely pallace to lodge in dwelleth in God and God in him This cannot be said of the love that God beareth to the Reprobate yea and to the fallen Angels for Arminians say that God loved them with such a love but that love to Devils is now dried up long agoe and so that to Pharaoh Iudas Cain now in hell but this love is gone so dream they that love in God is like summer brooks that go dry in time of drought but the truth is Gods generall love to Arminians is a faint desire and a wish that all and every one men and Angels be saved and a bestowing on them means 1. Which the Lord knowes shall plunge them deeper in hell and make their everlasting chaines heavier and more fiery better he love them not 2. Such meanes as can be demonstrated free will without God or any determination or bowing to one hand rather then to another can and may absolutely master and over-master equally to conversion or obstinacy or to finall rebellion to salvation or damnation to make themselves free Princes and Lords of the book of life and the writing pen of eternall Election and Artists causes and masters of the decrees of Election or Reprobation For 1. Let God doe what he can or omnipotency or sweetnesse of free grace all that is possible free will hath the free and absolute casting of the ballance to will receive Christ open to the King of glory and be converted or to the contrary 2. In Election and Reprobation from eternity as Arminians in their last Apology goe no higher then time coepta est in temporo electio contra quam creditum est c. God doth no more in his generall decree for chusing of Jacob or Peter then of Pharaoh Esau or Judas but chuseth all indefinitely who shall beleeve But for the Assumption that Peter Iohn Pharaoh Judas Esau beleeve or not beleeve the eternall decree of God does nothing his means Gospel his inward grace such grace as they can grant doe no more nor can doe any more to determine the will to either side to beleeving or not beleeving then he can work contradictions or make free will and free ob●dience to be no free will and no obedience for its repugnant say they to the nature of free-will that it should be determined by God And 〈…〉 such as is required of us now who are under comm●●●ements threatnings promises were no obedience at all for if the Lord should determine the will say they and therefore Gods last decree of chusing those to life whom he foresees shall expire in faith and persevere to the end and of rejecting such as he foresees shall goe on in finall obstinacy against the Gospel is not any Scripturall decree of Election or Reprobation nor hath God any liberty in this to chuse this man not this man but all men chuse God and are foreseen finally to beleeve or not beleeve before and without any free decree of God so that the number of chosen Angels or men is in the power of the creatures free will not in the liberty of the former of all things so as we chuse God but God chuseth not us But 2. So none are within the compasse of Election or Reprobation but such as hear the Gospel and so all the Heathen are saved or damned by chance or without any will or decree of God or they must be neither capable of salvation nor damnat●on contrary to Scripture and experience for terrible judgements temporall and great externall favours befall Indians Americans and such as never heard of Christ and not without the counsell of Gods will if there be a provid●nce that rules the world 2. God doth nothing in the Election of Peter more then of Iudas nor can grace and mercy have place in the chusing of the one rather then the other but as free will is foreseen to play the game ill or well so goe the eternall decrees of Election and Reprobation and there can be no such thing as that grace and the free pleasure of God who hath mercy on whom he will or because he will and hardens whom he will can have any place here 4. The Scripture no where speakes of any love of God in Christ to man but such as is efficacious in saving any other love is lip-love not reall and so to alledge this one place without authoritie of the Word is petitio principii a begging of the question for the love Ez●ch 16.8 Called the time of loves was such as saved all that were to b● saved amongst the people of God and cannot be understood of such a love as God did bear to the Heathen and the Cannanits for it separates them from all the world so Deut. 7.7 Psal. 146.19.20 Isai. 51.1 2 3. Isai. 52.3 4. Psal. 132 1● Psal. 1●5 4 Zech. 3.2 1 King 1.13 2 Chron. 6.6 Isai. 4● 8 9. Deut. 14.2 Isai. 43 20. Dan. 1● 15. 1 Chron. 16.13 Ezech. 20.5 Act. 13.17 Yee shall not finde that the love of God in Christ can consist with Reprobation or Damnation in all the Scripture but by the contrary it is a love that Christ hath to his wife in giving himselfe for her sanctifying washing and presenting her without spot or wrinkle before 〈…〉 a husband-love Ephes. 5.25 26. Ghost●i●us ●i●us 3.4 5 6. a great love quickning us together with Christ saving us by grace raising us up and making us ●it together with Jesus Christ in heavenly places Ephes. 2.4.5 a love causing washing of us and advancing us to bee Kings and Priests to God Revel 1.5 6. a love to Paul in particular and working life in Paul Gal. 2.20 I live no more but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved mee and gave himselfe for me It is the love of God our Father who hath loved us and hath given us everlasting consolation and good hope through grace 2 Thes. 2.16 an everlasting love Jer. 31.3 a love before the foundation of the world Ephes. 1.3 4 before we doe good or evill Rom. 9.11 Not a love that fals to nothing by a consequent act of hatred nor a love to which the hatred of reprobation may succeed every hour and out of which wee may bee decourted a love that puts the honour of sonnes on us 1 Ioh. 3.1 It is a saving and a pittying love Isai. 63.9 a love which the Lord rests in Zeph. 3.17 a love continuing to the end Ioh. 13.1 a love that makes us more then conquerors R●m 8.37 It is a separating love